Summary Summary
Conclusion Conclusion
Main Paper Conclusion
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In this paper it is shown that saving humanity, all life on Earth, requires that Global Civilization be a civilizational state.

It is impossible within the scope of this paper to describe, compare, and evaluate all past and present civilizations, and conclude that "A successful Global Civilization for all Life" would have the following distinguishing characteristics of Global Civilization. Nevertheless, let us see what can be found within the context of today civilizations, what are possible surviving solutions for Life on Earth, and even attempt to promote a system of global governance consisting of a more meaningful world union in the form of nine or more Global Governments and Global Parliament.

In order to understand the rise of a civilizational state and of Global Civilization as a civilizational state, it is useful to understand the concept of a nation-state. A nation-state generally refers to a state made up of people who share some common traits such as language, religion and way of life. Europe is the birthplace of nation-states, and nationalism pushed much of Europe's nationhood and modernization, and also proved to be a major cause of conflicts and wars. During the 18th and 19th centuries, nation-states emerged one after another in Europe, the earliest nation-state being France. Our first description of a civilization with nation-states will be that of the Western civilization which emerged about A.D. 700 or 800. It has three major components: Europe, North America, and Latin America. A civilization is generally defined as an advanced state of human society with important characteristics. Historians, anthropologists, and other scholars have researched several core characteristics of civilization. Some of the most important characteristics of the Western civilization include:

a) Western Christianity, namely Catholicism and Protestantism, is the most important characteristic of Western civilization. There exists a well-developed sense of community among Western Christian peoples.

b) Language is second only to religion as a factor distinguishing people of one culture from those of another.The West differs from most other civilizations in its multiplicity of languages such as Japanese, Hindi, Manderin, Russian, and Arabic. The West inherited Latin from its past.

c) God and Caesar, church and state, spiritual authority and temporal authority, have been a prevailing dualism in Western culture. The separation between church and state that typify Western civilization have existed in no other civilization. This division of authority contributed immeasurably to the development of freedom in the West.

d) The concept of the centrality of law to civilized existence was inherited from the Romans. The tradition of the rule of law laid the basis for constitutionalism and the protection of human rights, including property rights, against the exercise of arbitrary power. In most other civilizations law was a much less important factor in shaping thought and behavior.

e) Historically Western society has been highly pluralistic and that was a distinguishing characteristic, the rise of diverse autonomous groups not based on blood relationship or marriage. These groups included monasteries, monastic orders, guilds, and a variety of other associations and societies. Most Western European societies included a strong and autonomous aristocracy, a peasantry, and a class of merchants and traders.

f) Social pluralism gave rise to estates, parliaments, and other institutions to represent the interests of the aristocracy, clergy, merchants, and other groups. These bodies provided forms of representation which in the course of modernization evolved into the institutions of modern democracy. They provided a vehicle for expanded political participation. Then movements for self-government developed in cities and spread forcing bishops, local barons, and other nobles to share power with the people. Representation at the national level was thus supplemented by a measure of autonomy at the local level.
g) Over time emerged a sense of individualism and a tradition of individual rights and liberties unique among civilized societies, even claims for equal rights for all individuals. Again and again both Westerners and non-Westerners point to individualism as the central distinguishing mark of the West.

These concepts, practices, and institutions have been more prevalent in the West than in non-Western civilizations. They are in large part the factors which enabled the West to take the lead in modernizing itself and the world. The expansion of the West has promoted both the modernization and the Westernization of non-Western societies. Today, the total rejection of modernization is hardly possible in a world becoming overwhelmingly modern and highly interconnected. Only the very most extreme fundamentalists reject modernization. The religious values, moral assumptions, and social structures of the non-Western societies are at best alien, and sometime hostile, to the values and practices of individualism. Even extreme proponents of anti-Westernism and the revitalization of indigenous cultures do not hesitate to use modern techniques of e-mail, computers, compact discs, USB devices, the Internet, and television to promote their cause. So modernization does not necessarily mean Westernization. Non-Western societies can modernize and have modernized without abandoning their own cultures and adopting wholesale Western values, institutions, and practices. Whatever obstacles non-Western cultures pose to modernization pale before those they pose to Westernization. In short, modernization means a great victory and achievement of Global Civilization on Earth.

Ever since the beginning of the post-Cold War, global politics worldwide has become multipolar and multicivilizational. For hundreds of years, the nation-states of the West, namely Spain, France, Great Britain, Austria, Germany, Australia, New Zealand, Canada and the United States, formed a multipolar world within Western civilization. Afresh, Americans have defined themselves, their society, in opposition to Europe. America is the land of freedom, equality, opportunity, the future, and is a distinct core-state civilization. Democratic societies led by the United States were engaged in a pervasive ideological, economic, political, and, sometimes, military invasion of the communist societies of the Soviet Union and in the Third World. Only Russian, Japanese, and Ethiopian civilizations, all governed by highly centralized imperial authorities, were able to resist the onslaught of the West and maintain meaningful independent existence. During those years, not so much ideologies, but economics and politics were differentiating peoples of different civilizations. Nevertheless, their cultures, their ways of life, ways doing things have been their most distinguishing characteristics. Those characteristics have been defined by religion, language, ancestry, history, communities, ethnic groups, customs, nations, and also by major levels of classification being civilizations. In modern era, Western civilization, the West, is referred to the European-American civilization.

Inevitability, the fates of the United States and of the West depend upon Americans asserting strongly once more their commitment to Western civilization. At home, this means rejecting the divisive urgent need of multiculturalism. Internationally it means letting go the elusive and illusory calls to identify the United States with Asia. Whatever economic connections may exist between them, the fundamental cultural gap between Asian and American societies prevents their joining together in a common home such as a Global Civilizational state or a global empire lead by the United States. Americans are culturally part of the Western family; multiculturalists may damage and even destroy that relationship but they cannot replace it. When Americans look for their cultural roots, they find them in Europe. As Western countries increasingly interact with increasingly powerful non-Western societies they become more and more aware of their common Western cultural core that binds them together. If North America and Europe renew their moral life, build on their cultural commonality, and develop close forms of economic and political integration to supplement their security collaboration in NATO, they could generate a third Euroamerican phase of Western economic affluence and political influence.

Furthermore and equally possible, a referendum about the UK leaving the EU, an economic and political partnership involving 28 European countries, a vote, called the Brexit, in which everyone (or nearly everyone) of voting age can take part, was held on Thursday 23 June, 2016, to decide whether the UK should leave or remain in the European Union. Leave won by 51.9% to 48.1%. The referendum turnout was 71.8%, with more than 30 million people voting. Over time, the EU has grown to become a "single market" allowing goods and people to move around, basically as if the member states were one country. It has its own currency, the euro, which is used by 19 of the member countries, its own parliament and it now sets rules in a wide range of areas - including the environment, transport, consumer rights and even things such as mobile phone charges. But the withdrawal agreement reached between the EU and UK has been rejected three times by UK MPs. The EU leaders have now backed a six-month extension until 31 October 2019. However, the UK will leave before this date if the withdrawal agreement is ratified by the UK and the EU.

Now, if North America was already united as a Global Government described here in this Paper, and the UK decided to be a part of the Global Government of North America (GGNA) instead of staying with the EU, then that could be another alternative for the people of the UK. Renewing their moral life, building on their cultural commonality with the GGNA, and developing close forms of economic and political integration to supplement their security collaboration in NATO, they could also generate a third UK-American phase of Western economic affluence and political influence.

Meaningful political integration with the UK bounded by a Global Civilizational state, the GGNA, would in some measure counter the relative decline in the West's share of the world's people, economic product, and military capabilities and revive the power of the West in the eyes of the leaders of other civilizations. Whether the West comes together politically and economically depends overwhelmingly on whether the United States reaffirms its identity as a Western nation and defines its global role as the leader of Western civilization.

The West, especially the United States, believe that peoples from the non-Western civilizations should commit themselves to the Western values of democracy, free markets, limited government, human rights, individualism, the rule of law, and should embody these values in their institutions. What is Global Civilization to the West is imperialism to the rest of the world. The West will continue to attempt to sustain its preeminent position and defend its interests by defining interests of Global Civilization. The West is attempting to integrate the economies of non-Western societies into a global economic system which it dominates. Through the World Bank and the IMF, and other international economic institutions, the West promotes its economic interests and imposes on other nations the economic policies it thinks appropriate.

Having achieved political independence, non-Western societies wish to free themselves from Western economic, military, and cultural domination. East Asian societies are well on their way to equaling the West economically. Asian and Islamic countries are looking for shortcuts to balance the West militarily. The global aspirations of Western civilization, the declining relative power of the West, and the increasing cultural assertiveness of other civilizations ensure generally difficult relations between the West and the rest of the world.

If it became prominent at home, the impact of multiculturalism in the United States would threaten the United States and the West. A Global Civilization abroad would threaten the West and the world. A multicultural America is impossible because a non-Western America is not American. And a multicultural world is unavoidable because global empire is impossible. The preservation of the United States and the West requires the renewal of Western identity. The security of the world requires acceptance of global multiculturality. Cultures prescribe institutions and behavior patterns to guide humans in the paths which are right in a particular society. Instead of promoting the supposedly global features of one global civilization, the requisites for cultural coexistence demand a search for what is common to most civilizations. It is a search for a Global Civilizational state. In a multicivilizational world, the constructive course is to renounce global culture, accept diversity, and seek commonalities. There are core values which different ethnic and religious societies have in common.

Certainly a statement of Western civilization and particularly of American values would give far more weight to the rights of the individual as against those of the community, to freedom of expression and truth emerging out of the contest of ideas, to political participation and competition, and to the rule of law as against the rule of expert. Commonalities exist between Asia and the West. Whatever the degree to which humankind is divided, the world's major religions, Western Christianity, Orthodoxy, Hinduism, Buddhism, Islam, Confucianism, Taoism, Judaism, also share key values in common. A Global Civilization can emerge gradually through the exploration and expansion of these commonalities. Peace in a multicivilizational world is the finding of commonalities: peoples in all civilizations should search for and attempt to expand the values, institutions, and practices they have in common with peoples of other civilizations. This effort would contribute to strengthening Global Civilization which is a complex mix of higher levels of morality, religion, learning, art, philosophy, technology, and material wellbeing.

Because of modernization, global politics today is being reconfigured along cultural lines and civilizations. And of course, Global Civilization is finally giving its historical place as the global solution to saving humanity from complete extinction. Peoples and countries with similar cultures are coming together. Alignments defined by ideology and superpower relations are giving way to alignments defined by culture and civilization. A civilization may also include people who share in and identify with its culture, but who live in states dominated by members of another civilization. Civilizations usually have one or more places viewed by their members as the principal source or sources of the civilization's culture. These sources are often located within the core state or states of the civilization, that is, its most powerful and culturally central state or states. For instance, Japanese civilization is virtually identical with the single Japanese core state. Sinic, Orthodox, and Hindu civilizations each have one overwhelmingly dominant core state, other member states, and people affiliated with their civilization in states dominated by people of a different civilization (overseas Chinese, near abroad Russians, Sri Lankan Tamils).

The components of order in today's more complex and heterogenous world are found within and between civilizations. The world will be ordered on the basis of civilizations or not at all. In this world the core states of civilizations are sources of order within civilizations and, through negotiations with other core states, between civilizations.

Now, let us have a more specific definition and understanding of non-Western civilizations.

Non-Western societies, such as those in East Asia, are expanding their economic wealth, political strength, military power, claiming their own cultural values and letting go those constrained on them by the West. Nations with cultural similarities cooperate economically and politically. On the other hand, international organizations based on states with cultural commonality, such as the European Union, are far more successful than those that attempt to overshadow cultures. The reviving of religion worldwide is energizing these cultural differences. For instance, East Asian economic success has its primary source in East Asian culture. Power has shifted from the predominant West to non-Western civilizations, and global politics has become multipolar and multicivilizational.

When defining the culture of a civilization with respect to its behavior, a socially acceptable behavior would be a behavior that is accepted as normal or appropriate within a social culture or subculture. But today in world affairs, nation-states behaviors are shaped by the pursuit of power and wealth and also by cultural preferences, commonalities, and differences. The most significant and consequential groupings of states are now the world's major civilizations where local politics is the politics of ethnicity, and global politics is the politics of civilizations. Conflicts and wars will occur between peoples in association with different cultural groups.

Having defined what was meant by a nation-state, and a core-state within civilizations, and to a great extent within Western civilization, a much different attitude toward life in society can be found in non-Western civilizations, especially in China.

China as a civilization-state had a history of several thousands of years, and Chinese people lived on its soil and evolved its own unique civilization. The concept of a "civilization-state" was applied to mean that China was still faced with many difficulties when it was trying to make the transition from a civilization-state to a nation-state, and the Western-states blamed China's thousands of years of civilization for being a burden on its effort to build a modern state. In other words, being a civilization-state, China found it hard to evolve modern laws, economics, defense, education and political governance. Today's China has established an unprecendented modern state system which includes a unified government, market, economy, education, law, defense, finance and taxation. Yet the Chinese people still retains their many traditions associated with a civilization-state, and these traditions are playing a vital role today in China's success. There are many civilizations, Western civilization being one of them, but China is the only civilization-state, which is defined by its extraordinarily long history and also its huge geographic scale and social diversity. For China, unity is its first priority, and plurality the condition of its existence, and that is why China could offer Hong Kong "one country two systems", a model alien to a nation-state. The Chinese state enjoys a very different kind of relationship with society compared with the Western state. It enjoys much greater natural authority, legitimacy and respect, even though not a single vote is cast for the government. The reason is that the state is seen by the Chinese people as the guardian, custodian and embodiment of their civilization. The duty of the state is to protect its unity. The legitimacy of the state therefore lies deep in Chinese history. This is utterly different from how the state is seen by Western societies.

In China's long history, all governments are expected to show special concern for improving people's livelihood, tackel natural and man-made disasters, and cope with all the challenges posed by China's huge population and vast territory. It is unimaginable that most Chinese would ever accept the so-called multi-party democratic system with a change of central government every four years. The Communist Party of China (CPC) is not a party as the concept "party" is understood in the West. In essence, the CPC continues the long tradition of a unified Confucian ruling entity, which represents the interest of the whole society, rather than a Western-style political party which openly represents group interests. In China, political ideas and practices over the past millennia are the most important source of the Chinese perception of legitimacy. One could well apply the Chinese concept of "selection of talents based on meritocracy" to the Western society and question the Western concept of legitimacy. Without this legitimacy based on meritocracy, how could a regime be qualified to govern? How could a regime be accountable to its people and to the world?

As a modern state, China accepts the concept of the sovereign equality of states and prevailing conceptions of human rights. China is unique due to the many traditions and features originating from its civilization. This is also the key conceptual difference between a civilizational state and a civilization-state. The civilizational state represents an amalgamation of an old civilization and a modern nation-state. On the other hand, a civilization-state reflects the tension between the two. As a civilizational state, China is both old and young, both traditional and modern, both Chinese and global. At least eight features can be distilled from the civilizational state of China: 1) a very large population, 2) a vast territoty, 3) very long traditions, 4) a unique language, 5) richest cultural heritages, 6) a political system with Chinese characteristics, 7) a distinctive society, 8) a unique way of running an economy.

'Sinic' includes the culture of China and Chinese communities in Southeast Asia and outside of China as well as the related cultures of Vietnam and Korea. Confucianism is a major part of Chinese civilization. A vision of a new world has begun centuries ago, and is based largely on civilizational values. The world order is now one of diverse civilizations many of which have contributed to human progress toward a harmonious world. China is the first authentic world power with a genuine, real global vision because the Chinese government approach to global politics has been civilizational, not imperialist. What made the Chinese different from the Europeans was that the Chinese people command the interest of others by their power to give. China claims to be a uniquely ethical power because the Chinese people have no notion of the 'other' outside the system. So China has never wished to colonize anyone and has never had a civilizing mission. The leadership of China today is more about a mutual cooperation, a true harmony of interests between civilizations, one that is more ecologically friendly in reflecting the balance of Nature. But that is unlikely to appeal to the Democrat or Republican people of the United States. What appears to be emerging is a world of two different orders, a US-centric and a Sino-centric system.

Within China development model, the four features of the civilizational state (population, territory, tradition and culture) all constitute China's greatest strengths. China has the richest human resources and potentially the largest consumer market; China has an unparalleled geopolitical and geoeconomic status; China has its tradition of independent thinking, and has the richest cultural resources in the world. China is a civilizational state generating its own standards and values and making unique contributions to the world civilizations. China's rise is that of a civilizational state with a strong historical and cultural traditions. The original, continuous and endogenous nature of these traditions is indeed rare and unique in the world. It does not imitate or follow other models and has its own intrinsic logic of evolution and development. The civilizational state has a strong capability to draw on the strengths of other nations while maintaining its own identity. The Chinese people have a deep respect of Nature and have applied the secular application of ethics and political philosophy to social, economic, and political governance. Chinese culture is more inclusive than exclusive, within the broad conceptual framework of the Confucian idea of 'unity in diversity". The greatest wisdom of a civilizational state is its long tradition of seeking common ground while reserving differences, and this wisdom is first reflected in the Chinese language. Chinese characters are commonly made up of various components, and the components often give a hint of the pronunciation and the meaning of the word, and they are structured in such a way that they often follow the principle of "seeking common ground while reserving differences". The Chinese language seems to underline the fact that seeking commonality from diversity is a trait of Chinese culture. The governance of a civilizational state follows the same logic, and if one can focus on seeking the commonalities of different interest groups, one stands a better chance of solving the tensions among them, whether it is a tension between regions, between enterprises, between social groups or between rich and poor.

The rise and evolution of China is not the rise and evolution of another ordinary country but the rise and evolution of one fifth of the world's population, 1.3 billion people. It is the rise and evolution of a civilizational state with a long history and a vast territory. With their diligence, sacrifice and wisdom, the Chinese people have created a miracle and pioneered their own model of development which includes education, healthcare, housing, global environment, and the quality of life in any given place in China. China's rise is the rise of a civilizational state which has amalgamated the world's longest continuous civilization with a huge modern state. If a civilizational state like China was to follow the Western model of development rather than to its own path, the country would experience chaos and break up. The nature of China as a civilizational state determines that given its cultural traditions, China is not likely to be a country bent on confrontation. Rather, it is likely to seek peaceful co-existence, mutual learning and win-win outcomes with other countries and other political systems.

China's civilizational state is a product of hundreds of states amalgamated into one over China's long and continuous history. In China 92% of the Chinese identify themselves as Han Chinese. China's rapid progress in such areas as tourism, automobile industry, the Internet, high-speed trains and urbanization has demonstrated China's capacity for learning, adaptation and innovation.

The average Chinese today has far more freedom of personal choice regarding jobs, housing, education, marriage and leisure, study or work. The success of China shows that whatever the political system, it must emphasize good governance which should be an objective of all governments in the world including Global Governments, Global Parliament, and should also be the base of Global Civilization. If there is any chance to resolve or at least mitigate the impact of global challenges, one may have to draw on the Chinese ideas of harmony and moderation. Indeed, as global crises of all sorts further intensify, the Global Community may have no alternative but to show solidarity and help each other out of crises, and such solidarity can only be built on the basis of harmony and moderation, and on respecting the political and cultural diversity of this troubled world. In the world today, cultural identities (ethnic, national, religious, civilitional) are central, and cultural affinities and differences shape the alliances. The traditional society of China was based on family and kinships, and Chinese ancestors were mainly settled farmers engaged in agricultural activities, in which family and kinships played a uniquely important role.

Chinese society has always been more secular than religious in its long history. Chinese culture was influenced by Confucianism, which is moralistic and humanistic, and this morality and humanism are embeded in the Chinese language. China's Confucian heritage, with its emphasis on authority, order, hierarchy, and the supremacy of the collectivity over the individual, creates obstacles to democratization. Yet economic growth in south China is creating high levels of wealth, a dynamic bourgeoisie, accumulations of economic power outside governmental control, and a rapidly expanding middle class. In addition, Chinese people are deeply involved in the outside world in terms of trade, investment, and education. All this creates a social basis for movement toward political pluralism.

This 21st century is very crucial for humanity as it will determine our survival or not as a species and, consequently, the survival of the next generations. The Biosphere is our world, our home. The lives of all lifeforms and plants on our planet deserve protection, preservation, and care. The genomic information of plants, animals, and human beings is the common wealth of the planet, and all efforts to make use of this environmental commons must be framed around principles of equality, solidarity, environmental and climate justice. 

Democratic socialism advocates that the control and management of natural resources be under the control of the people. The 1 % super rich people worldwide who thrive within capitalism, must be overthrown. This new way of governing can be achieve through legitimate democratic means by voting in a party that represents this way of governing. Democratic socialism plus implies public owership, not private ownership of natural resources.

Democratic socialism means equality in a democratic state, and is attainable only through the ballot box, by voting, Free and fair election determine changes in government and society.

Democratic socialism accommodates dissent and opposing points of view. It ensures a society free from oppression and midnight knocks. It fights dictatorships and control of the super rich 1% of the world population over the natural resources on the planet which caused the planetary state of emergency crisis worlwide, an environmental crisis, a global warming out of control, a climate change crisis, a life extinction crisis, and a widespread life extinctions.

What would be the shape and fundamental goals of an expansive anti-capitalist movement against extinction and for environmental justice? It would have to commence with open recognition by the developed nations of the long history of ecocide. Such an admission would lead to a consequent recognition of the biodiversity debt owed by the wealthy nations of the global North to the South. Building on the demands articulated by the climate justice movement, the anti-capitalist conservation movement must demand the repayment of this biodiversity debt. 

This proposal is based on moving towards a situation in which all nations have the same level of emissions per person (convergence) while contracting them to a level that is sustainable (contraction). A country such as the United States, which has only 5% of the global population, would be allowed no more than 5% of globally sustainable emissions. Such a move would represent a dramatic anti-imperialist shift since the US is at present responsible for 25% of carbon emissions. The powerful individuals and corporations that control nations like the US are not likely to accept such revolutionary curtailments of the wasteful system that supports them without a struggle. Already there is abundant evidence that they would sooner destroy the planet than let even a modicum of their power slip. 

A legally imposed contraction of the fossil energy supply and a rapid global conversion to renewable energy, is a necessary step toward saving our world, Earth. So what should Global Civilization do to avoid the worst impacts of climate change? Capitalism is based on ceaseless compound growth that is destroying ecosystems the world over, the goal in the rich nations of the global North must be to overturn our present expansionary system by fostering de-growth . Most importantly, nations that have benefited from burning fossil fuels must radically cut their carbon emissions in order to stem the lurch towards runaway climate chaos that endangers the vast majority of current terrestrial forms of life.

Global Community is asking all states and international organizations to participate in the building of just economic institutions within the context of the Global Government of North America (GGNA). So this way, Western civilizations together with Non-Western civilizations would allow Global Civilization to flourish and be successful now and for future generations.

Over ancient time to this day, morality in society made its way into our ways of doing business. So the set of behaviors that constitute Global Civilization ethic for a business evolved largely because they provided possible survival benefits to increase evolutionary success. Consequently, peoples evolved socially to express emotions, such as feelings of empathy or guilt, in response to these moral behaviors. Humans developed truly moral, altruistic instincts. When looking across cultures of geo-cultural areas and across millennia, certain virtues have prevailed in all cultures, the major ones include:

wisdom, knowledge, courage, justice, love, truth, empathy, kindness, and social intelligence.
These virtues were not always incorporated into the ways of doing business because the 1% super rich businesses became corrupted, greedy, no longer in line with humanity's survival on the planet, and more interested in keeping most of the wealth, resources and power for themselves keeping the remaining 99% of the world population in poverty. But today, Global Civilization incorporates these virtues and proper behaviors into corporate citizen global ethics.

Global Civilization ethic for a business offers fundamental moral behaviors and irrevocable standards that every corporate citizen and, to some extent if applicable, the public at large may adapt as their own vision for life's survival on our planet. You need not be religious to make this vision yours. This vision is for all corporate citizens, regardless of their social origin, language, culture, sex, skin color, religious and non-religious. Global Civilization vision creates new hopes, standards, ideals and goals for corporate citizens to embrace freely, and live a life without fear. Corporate citizens have a binding responsibility for the welfare of all humanity and care for all life on Earth. Global Civilization ethical grounds for a business are practical, real, and applicable for all corporate women and men of good will, religious and non-religious.

Global Civilization ethics for a business are about how we treat others and a commitment to respect every person humanely and with dignity. For this process to work, global citizens learn to forgive, be patient and compassionate, promote acceptance, open theirs hearts to one another, and practice a culture of solidarity and cooperation. Let go narrow differences between us all for the greater good of humanity and future generations.

Global Civilization ethic for a business aims to identify principles of right action that may be used to guide people in their lives. These principles can be used to decide whether particular courses of action, or particular types of action, are right or wrong. Ethics emphasizes respect for persons, and holds that there are certain actions that should never be done.

In this paper we are offering the world, once more, guidelines, politics and ethics for human behaviors so needed for Life's survival on our planet.

Morality is the study of intentions, decisions, and actions between those that are "good" (or right) and those that are "bad" (or wrong). Morality can be a body of standards or principles derived from a code of conduct from a particular profession, religion, culture, business, etc., or it can derive from a standard that a person believes should be universal such as Global Community ethics which include all lifeforms over the entire Universe.

Morality can thus be defined as an accumulation of interrelated other-regarding behaviors that cultivate and regulate complex interactions within social groups and civilizations. These behaviors includes empathy, reciprocity, altruism, cooperation, and a sense of fairness. For example, in the question of global justice, the conflict is between the claims of the nation-state and citizens on one side and the claims of all citizens of the world. Traditionally, priority has been given to the claims of nations, but in recent years thinkers known as global citizens have pressed the claims of all citizens of the world. Global Civilization represents all global citizens, all lifeforms, and stands for global justice. Political ethics deals not mainly with ideal justice, however, but with realizing moral values in democratic societies where citizens disagree about what ideal justice is. In a pluralist society, how if at all can governments justify a policy of progressive taxation, affirmative action, the right to abortion, universal healthcare, and the like? Political ethics is also concerned with moral problems raised by the need for political compromise, whistleblowing, civil disobedience, and criminal punishment.

Economic and political power must be used as a service to humanity instead of misusing it in ruthless battles for domination. A system of global governance is needed consisting of a more meaningful union in the form of nine or more Global Governments. The Federation of Global Governments would be the place of meeting between Global Governments. A Global Government is concerned not only with economics and trade, but also with the environment, health, agriculture, energy, food, social, cultural and many other essential aspects. Global Civilization can help to develop a spirit of compassion with those who suffer, with special care for the children, the aged, the poor, the disabled, and the refugees. In the developed countries, a distinction must be made between necessary and limitless consumption, between socially beneficial and non-beneficial uses of property, between justified and unjustified uses of natural resources, and between a profit-only and a socially beneficial and ecologically oriented market economy.

We need ways of organizing ourselves to help us live in a world with less energy and to grow strong caring communities in which we get more of our human satisfaction from caring relationships and less from material goods. We need to reclaim the ideal of being a democratic middle-class people without extremes of wealth and poverty. We need to recover a deep sense of community that has disappeared from many of our lives. This means letting go a sense of ourselves as consumption machines.

A successful Global Civilizational state for all Life on Earth is on the horizon. Let us lead the world toward a Global Civilizational state.